e fifth of the
captivity of Joachim, the prophet is sent to the Jews. The most merciful
Father did not despise the people, nor leave them a long time
unadmonished. It is the fifth year. How much time intervened? Five years
elapsed since they were captives in bondage.]

(The portion between brackets is what I regard as an interpolation.)

[Footnote 55: This word is frequently used for "Diabolum." Thus
in a hymn used in the Roman ritual on Michaelmas-day we read,
"Michaelem in virtute conterentem Zabulum."]

"Immediately the Holy Spirit descends. He opened the heavens, that they
who were oppressed by the yoke of bondage might see those things which
were seen by the prophet. For when he says, The heavens were opened, in
some measure they see with the eyes of their heart what he had seen even
with the eyes of his flesh."

Now the question is, Can this apostrophe to an angel be admitted as
evidence that Origen held, and in his own person acted upon the doctrine
of the Invocation of Angels?

The nature of the present work precludes us from entering at length on
the broad question, how far we can with safety regard the several
writings which now purport to be translations of Origen's compositions,
as on the whole the works of that early Christian writer. A multitude of
those works which, until almost the middle of the sixteenth century,
were circulated as Origen's, have long been by common consent excluded
from the catalogue of his works[56]. On this subject I {155} would refer
any one, who desires to enter upon the inquiry, to the several prefaces
of the Benedictine editors, who point out many sources of information,
as well from among their friends as from those with whom they differ.
Our inquiry must be limited within far narrower bounds, though I trust
our arguments may assist somewhat in establishing the principles on
which the student may at first guide himself in the wider range of
investigation.

[Footnote 56: See preface to vol. iv. of the Benedictine
edition.]

We will first look to the external evidence bearing on the passage in
question, and then to the internal character of the passage itself.

Origen's Commentaries on Ezekiel were divided into no fewer than
twenty-five volumes, which he is said to have begun in Caesarea of
Palestine, and to have finished in Athens. Of these only one single
fragment remains, namely, part of the twenty-first volume[57]. Jerome
says that he translated f